Philosophers From Rome

"Ἐν γὰρ ταῖς ἡμέραις, φησί, Κωνσταντίου τοῦ βασιλέως, ἐν τῇ Θρᾴκῃ Οὐαλερίου ἄρχοντος, μήνυσις γέγονεν ὡς θησαυρὸς εὑρεθείη. Οὐαλέριος δὲ παρὰ τὸν τόπον παραγενόμενος μανθάνει παρὰ τῶν ἐπιχωρίων ἱερὸν εἶναι τὸν τόπον, καὶ ἐξ ἀρχαίας τελετῆς ἀνδριάντας ἐν αὐτῷ ἀφιερῶσθαι. Εἶτα ἀναφέρει ταῦτα τῷ βασιλεῖ, καὶ δέχεται γράμμα ἐπιτρέπον αὐτῷ ἀναλαβεῖν τὰ μηνυθέντα. Ἀνορυχθέντος τοίνυν τοῦ τόπου εὑρίσκονται τρεῖς ἀνδριάντες δι’ ὅλου ἐξ ἀργύρου πεποιημένοι, ἐν σχήματι βαρβαρικῷ κατακείμενοι καὶ ἐξηγκωνισμένοι κατ’ ἀμφοῖν ταῖν χεροῖν, ἐνδεδυμένοι δὲ βάρβαρον πεποικιλμένην ἐσθῆτα, καὶ κομῶντες τὰς κεφαλάς, νεύοντες ἐπὶ τὸ ἀρκτῷον μέρος, τουτέστι κατὰ τοῦ βαρβαρικοῦ χώρου. Ὧν ἀνδριάντων ἀναληφθέντων πάραυτα καὶ μετ’ ὀλίγας ἡμέρας πρῶτον μὲν τὸ Γότθων ἔθνος πᾶσαν ἐπιτρέχει τὴν Θρᾴκην, ἔμελλε δὲ μικρὸν ὕστερον καὶ τὸ τῶν Οὔννων καὶ τὸ τῶν Σαρματῶν καταδραμεῖσθαι τό τε Ἰλλυρικὸν καὶ αὐτὴν τὴν Θρᾴκην· ἐν μέσῳ γὰρ αὐτῆς τε Θρᾴκης καὶ τοῦ Ἰλλυρικοῦ κατέκειτο τὰ τῆς τελετῆς, καὶ ἐῴκει τῶν τριῶν ἀνδριάντων ὁ ἀριθμὸς κατὰ παντὸς τετελέσθαι βαρβάρου."

"Furthermore, as regards what is said by Euripides about the gods, ordinary folk too hold the same opinion. For the sentence— Whoe'er of mortals, sinning day by day, Deemeth the gods are blind to his misdeeds, Thinks evil thoughts and thinking thus is caught When Justice, haply, has some leisure time— is matched by the sentence commonly quoted: The mills of God grind slowly, but they grind exceeding small [ὀψὲ θεῶν ἀλέουσι μύλοι, ἀλέουσι δὲ λεπτά]— for the difference is only in the metre."

"If Socrates died, then either he died when he was living, or when he was dead. But he couldn't have died when he was living, for he was not dead when he was living. But he couldn't have died when he was dead, for when he was dead he had already died. Therefore, Socrates never died."

"If [the gods] provided for all things, there would be nothing bad and evil in the universe; but [people] say that everything is full of evil. Therefore the gods will not be said to provide for everything. But if they provide for some things, why do they provide for these and not for those? Either they both want to and can provide for all, or they want to but cannot, or they can but do not want to, or they neither want to nor can. If they both wanted to and could, then they would provide for all; but they do not provide for all, for the reason I have just given; therefore it is not the case that they both want to and can provide for all. If they want to but cannot, they are weaker than the cause in virtue of which they cannot provide for the things for which they do not provide; but it is contrary to the concept of god that a god should be weaker than anything. If they can provide for all but do not want to, they will be thought to be malign. If they neither want to nor can, they are both malign and weak – and only the impious would say this about the gods."

"It is probable that those who seek after anything whatever, will either find it as they continue the search, will deny that it can be found and confess it to be out of reach, or will go on seeking it. Some have said, accordingly, in regard to the things sought in philosophy, that they have found the truth, while others have declared it impossible to find, and still others continue to seek it. Those who think that they have found it are those who are especially called Dogmatics, as for example, the Schools of Aristotle and Epicurus, the Stoics and some others. Those who have declared it impossible to find are Clitomachus, Carneades, with their respective followers, and other Academicians. Those who still seek it are the Sceptics. It appears therefore, reasonable to conclude that the three principal kinds of philosophy are the Dogmatic, the Academic, and the Sceptic."

"Apollonius accordingly paused for a minute and then, fixing his eyes, as it were, on the discourse he had heard, he spoke as follows: "… I am not come here to ask your advice about how to live, insomuch as I long ago made choice of the life which seemed best to myself … For I discerned a certain sublimity in the discipline of Pythagoras, and how a certain secret wisdom enabled him to know, not only who he was himself, but also who he had been; and I saw that he approached the altars in purity, and suffered not his belly to be polluted by partaking of the flesh of animals and that he kept his body pure of all garments woven of dead animal refuse; and that he was the first of mankind to restrain his tongue, inventing a discipline of silence … I also saw that his philosophical system was in other respects oracular and true. So I ran to embrace his teachings …""

"Drink to me with your eyes alone…. And if you will, take the cup to your lips and fill it with kisses, and give it so to me."

"Apollonius then asked him [Iarchas] whether they knew themselves also, thinking that he, like the Greeks, would regard self-knowledge as a difficult matter. But the other, contrary to Apollonius' expectations, corrected him and said: "We know everything, just because we begin by knowing ourselves; for no one of us would be admitted to this philosophy unless he first knew himself." And Apollonius remembered what he had heard Phraotes say, and how he who would become a philosopher must examine himself before he undertakes the task; and he therefore acquiesced in this answer, for he was convinced of its truth in his own case also."

"One day the king was going to hunt the animals in the parks in which the barbarians keep lions and bears and leopards, and he asked Apollonius to accompany him on the chase, but the latter replied: "You have forgotten, O king, that I never attend you, even when you are sacrificing. And moreover, it is no pleasure to me to attack animals that have been ill-treated and enslaved in violation of their nature.""

"What induces you, he [] said, "Apollonius, to dress yourself differently from everybody else, and to wear this peculiar and singular garb?" "Because," said Apollonius, "the earth which feeds me also clothes me, and I do not like to bother the poor animals."

"Now Euxenus realized that he was attached to a lofty ideal, and asked him at what point he would begin it. Apollonius answered: "At the point at which physicians begin, for they, by purging the bowels of their patients prevent some from being ill at all, and heal others." And having said this he declined to live upon a flesh diet, on the ground that it was unclean, and also that it made the mind gross; so he partook only of dried fruits and vegetables, for he said that all the fruits of the earth are clean. And of wine he said that it was a clean drink because it is yielded to men by so well-domesticated a plant as the vine; but he declared that it endangered the mental balance and system and darkened, as with mud, the ether which is in the soul. After then having thus purged his interior, he took to walking without shoes by way of adornment and clad himself in linen raiment, declining to wear any animal product."

"The votaries of Pythagoras of Samos have this story to tell of him, that he was not an Ionian at all, but that, once on a time in Troy, he had been Euphorbus, and that he had come to life after death, but had died as the songs of Homer relate. And they say that he declined to wear apparel made from dead animal products and, to guard his purity, abstained from all flesh diet, and from the offering of animals in sacrifice. For that he would not stain the altars with blood; nay, rather the honey-cake and frankincense and the hymn of praise, these they say were the offerings made to the Gods by this man, who realized that they welcome such tribute more than they do the hecatombs note and the knife laid upon the sacrificial basket."

"Apollonius … explained his motive in practicing wisdom, declaring that the sole use he had made of it was to gain knowledge of the gods and an understanding of human affairs, for that the difficulty of knowing another man exceeded that of knowing oneself."

"I, whenever I see thee, thirst, and holding the cup, apply it to my lips more for thy sake than for drinking."

"I think that when friendship and perception of kinship ruled everything, no one killed any creature, because people thought the other animals were related to them."

"Soul, indeed, is a certain medium between an impartible essence, and an essence which is divisible about bodies. But intellect is an impartible essence alone. And qualities and material forms are divisible about bodies. Not everything which acts on another, effects that which it does effect by approximation and contact; but those natures which effect any thing by approximation and contact, use approximation accidentally."

"Things essentially incorporeal, because they are more excellent than all body and place, are every where, not with interval, but impartibly. Things essentially incorporeal are not locally present with bodies but are present with them when they please; by verging towards them so far as they are naturally adapted so to verge. They are not, however, present with them locally, but through habitude, proximity, and alliance. Things essentially incorporeal, are not present with bodies, by hypostasis and essence; for they are not mingled with bodies. But they impart a certain power which is proximate to bodies, through verging towards them. For tendency constitutes a certain secondary power proximate to bodies."

"Incorporeal hypostases, in descending, are distributed into parts, and multiplied about individuals with a diminution of power; but when they ascend by their energies beyond bodies, they become united, and proceed into a simultaneous subsistence, through exuberance of power."

"In the writings of such "pagan" philosophers as Plutarch and Porphyry we find a humanitarian ethic of the most exalted kind, which, after undergoing a long repression during medieval churchdom, reappeared, albeit but weakly and fitfully at first, in the literature of the Renaissance, to be traced more definitely in the eighteenth century school of "sensibility.""

"So people should abstain from other animals just as they should from the human."

"Not only can logos be seen in absolutely all animals, but in many of them it has the groundwork for being perfected."

"Porphyry wrote in just about every branch of learning practiced at the time but only a portion of his large output is extant. Porphyry was an influential thinker. He applied Neoplatonism to pagan religion and other spheres and is as such a key figure the promulgation of Neoplatonic thought. … His name was ‘Malcus’, ‘king’ in his native tongue, hence he became ‘Basileus’ (‘king’) in Greek. He, however, calls himself Porphyry, which supposedly was a common name in Tyre, the city of purple, and is commonly known under that name. … In reality we do not know anything with certainty about where he lived in the latter half of his life. He may have been Iamblichus' teacher. The evidence for this, however, is not beyond dispute. It is clear, though, that Iamblichus was strongly influenced by Porphyry, even if he turned vehemently against him."

"The soul is bound to the body by a conversion to the corporeal passions; and again liberated by becoming impassive to the body. That which nature binds, nature also dissolves: and that which the soul binds, the soul likewise dissolves. Nature, indeed, bound the body to the soul; but the soul binds herself to the body. Nature, therefore, liberates the body from the soul; but the soul liberates herself from the body. Hence there is a twofold death; the one, indeed, universally known, in which the body is liberated from the soul; but the other peculiar to philosophers, in which the soul is liberated from the body. Nor does the one entirely follow the other. We do not understand similarly in all things, but in a manner adapted to the essence of each. For intellectual objects we understand intellectually; but those that pertain to soul rationally. We apprehend plants spermatically; but bodies idolically (i.e., as images); and that which is above all these, super-intellectually and super-essentially."

"Animals are rational; in most of them logos is imperfect, but it is certainly not wholly lacking. So if, as our opponents say, justice applies to rational beings, why should not justice, for us, also apply to animals?"

"As a young man Porphyry tried to gain as broad a knowledge as he possibly could by studying many languages and religions. At that time Athens was the main centre for learning, so it was natural that someone with a thirst for knowledge as Porphyry had should travel there to continue his studies. In Athens Porphyry became a student of Longinus who: — ... was a 'living library and walking museum' and the academic's critical attention to detail, clarity of style and erudition left their permanent mark on the keen student. It was Longinus who gave Porphyry that nickname. In fact it was a clever pun since 'Porphyry' means 'purple' in Greek and he was given this name since he came from Tyre which was famous for the production of the royal purple dye and his name 'Malchus' meant 'king' = 'royal' = 'purple'."

"One of the most erudite as well as one of the most spiritual, of the literati of any age or people, and certainly the most estimable of all the extant Greek philosophers after the days of Plutarch."

"The Pythagoreans made kindness to beasts a training in humanity and pity."

"The utility of a science which enables men to take cognizance of the travellers on the mind's highway, and excludes those disorderly interlopers, verbal fallacies, needs but small attestation. Its searching penetration by definition alone, before which even mathematical precision fails, would especially commend it to those whom the abstruseness of the study does not terrify, and who recognise the valuable results which must attend discipline of mind. Like a medicine, though not a panacea for every ill, it has the health of the mind for its aim, but requires the determination of a powerful will to imbibe its nauseating yet wholesome influence: it is no wonder therefore that puny intellects, like weak stomachs, abhor and reject it."

"Every good thing is gentle and consistent, progressing in good order and not going beyond what is right."

"The fleshless diet contributes to health and to a suitable endurance of hard work in philosophy."

"Every body is in place; but nothing essentially incorporeal, or any thing of this kind, has any locality."

"Being good is the same as being a philosopher. If you obey your father, you will follow the will of a man; if you choose the philosopher's life, the will of God. It is plain, therefore, that your duty lies in the pursuit of philosophy."

"We then had read to us a book by Quintus Sextius the Elder. He is a great man, if you have any confidence in my opinion, and a real Stoic, though he himself denies it. Ye Gods, what strength and spirit one finds in him! This is not the case with all philosophers; there are some men of illustrious name whose writings are sapless. They lay down rules, they argue, and they quibble; they do not infuse spirit simply because they have no spirit. But when you come to read Sextius you will say: "He is alive; he is strong; he is free; he is more than a man; he fills me with a mighty confidence before I close his book." I shall acknowledge to you the state of mind I am in when I read his works: I want to challenge every hazard; I want to cry: "Why keep me waiting, Fortune? Enter the lists! Behold, I am ready for you!" I assume the spirit of a man who seeks where he may make trial of himself where he may show his worth … I want something to overcome, something on which I may test my endurance. For this is another remarkable quality that Sextius possesses: he will show you the grandeur of the happy life and yet will not make you despair of attaining it; you will understand that it is on high, but that it is accessible to him who has the will to seek it."

"It is not death; but a bad life, which destroys the soul."

"Sotion used to tell me why Pythagoras abstained from animal food, and why, in later times, Sextius did also. In each case, the reason was different, but it was in each case a noble reason. Sextius believed that man had enough sustenance without resorting to blood, and that a habit of cruelty is formed whenever butchery is practised for pleasure. Moreover, he thought we should curtail the sources of our luxury; he argued that a varied diet was contrary to the laws of health, and was unsuited to our constitutions."

"He who is worthy of God is also a god among men."

"You should not dare to speak of God to the multitude."

"He best honors God who makes his intellect as like God as possible."

"Nothing is so peculiar to wisdom as truth."

"Accustom your soul after (it has conceived all that is great of) divinity, to conceive something great of itself."

"To live, indeed, is not in our power; but to live rightly is."

"A good intellect is the choir of divinity."

"The sage and the contemner of wealth most resemble God."

"The greatest honor which can be paid to God is to know and imitate him."

"Be not anxious to please the multitude"

"There is danger, and no negligible one, to speak of God even the things that are true."

"Consider lost all the time in which you do not think of divinity."

"You have in yourself some thing similar to God, and therefore use yourself as the temple of God, on account of that which in you resembles God."

"The pious will be deemed insane, and the impious wise; the madman will be thought a brave man, and the wicked will be esteemed as good."

"Darkness will be preferred to light, and death will be thought more profitable than life; no one will raise his eyes to heaven."