118. This was the view of Chrysippus; see A. C. Pearson in _Journ. Phil._

xxx pp. 221 sqq. [105] ‘nonnunquam et usque ad ebrietatem veniendum [est], non ut mergat nos, sed ut deprimat. eluit enim curas et ab imo animum movet’ Sen. _Dial._ ix 17, 8; see further _Ep._ 83, 14 and 15. [106] ‘nihil aliud esse ebrietatem quam voluntariam insaniam’ _Ep._ 83, 18; ‘omne vitium ebrietas et incendit et detegit, obstantem malis conatibus verecundiam removet. plures enim pudore peccandi quam bona voluntate prohibitis abstinent’ _ib._ 83, 19. [107] See above, § 126. [108] Sen. _Ep._ 110, 14 and 18. [109] Xen. _Mem._ ii 1, 5. [110] ‘si pro magno petet munere artifices scenae et scorta et quae feritatem eius emolliant, libens offeram’ Sen. _Ben._ vii 20, 3. The furthering of the amour of Nero with Acte was a practical application of this theory: ‘tradit Cluvius ... Senecam contra muliebres illecebras subsidium a femina petivisse, immissamque Acten libertam’ Tac. _Ann._ xiv 2, 2. [111] ‘non est itaque quod credas nos plurimum libidini permisisse. longe enim frugalior haec iuventus quam illa est’ Sen. _Ep._ 97, 9. [112] See above, § 306, note 27. [113] ‘As to pleasure with women, abstain as far as you can before marriage; but if you do indulge in it, do it in the way which is conformable to custom. Do not however be disagreeable to those who indulge in these pleasures’ Epict. _Manual_ 33, 8. [114] τὸ δὲ ἐρᾶν αὐτὸ μόνον ἀδιάφορον εἶναι Stob. ii 7, 5 b 9; cf. § 317. [115] ‘eleganter mihi videtur Panaetius respondisse adulescentulo cuidam quaerenti, an sapiens amaturus esset: “de sapiente” inquit “videbimus; mihi et tibi, qui adhuc a sapiente longe absumus, non est committendum ut incidamus in rem commotam, impotentem, alteri emancipatam, vilem sibi”’ Sen. _Ep._ 116, 5; ‘Did you never love any person, a young girl, slave or free?... have you never flattered your little slave? have you never kissed her feet? What then is slavery?’ Epict. _Disc._ iv 1, 15 and 17. [116] ‘magno pudoris impendio dilecta scorta’ Sen. _Dial._ ii 6, 7. [117] Hor. _Sat._ i 2, 116-119. [118] See above, § 318, note 104. [119] ‘Do not admire the beauty of your wife, and you will not be angry with the adulterer’ Epict. _Disc._ i 18, 11. Ascetic principles were already practised in Seneca’s time; ‘vino quidam, alii Venere, quidam omni umore interdixere corporibus’ _Dial._ iv 12, 4. [120] ‘lapsa est libido in muliere ignota ... peccavit vero nihilominus, si quidem est peccare tanquam transilire lineas’ Cic. _Par._ iii 1, 20. [121] ‘When you have been overcome in sexual intercourse with a person, do not reckon this single defeat only, but reckon that you have also increased your incontinence’ Epict. _Disc._ ii 18, 6. [122] καὶ ἐρασθήσεσθαι δὲ τὸν σοφὸν τῶν νέων Diog. L. vii 129. [123] Stob. iii 6, 23. [124] ‘idem ille Epictetus solitus dicere est duo esse vitia multo omnium gravissima ac taeterrima, intolerantiam et incontinentiam, cum aut iniurias, quae sunt ferendae, non toleramus neque ferimus, aut a quibus rebus voluptatibusque nos tenere debemus, non tenemus’ A. Gellius, _N. A._ xvii 19, 5. [125] ‘verba haec duo dicebat: ἀνέχου et ἀπέχου _ib._ 6. [126] ‘At first fly far from that which is stronger than yourself; the contest is unequal between a charming young girl and a beginner in philosophy’ Epict. _Disc._ iii 12, 12. [127] ‘id agere debemus, ut inritamenta vitiorum quam longissime profugiamus’ Sen. _Ep._ 51, 5; ‘ei, qui amorem exuere conatur, evitanda est omnis admonitio dilecti corporis’ _ib._ 69, 3. [128] Epict. _Disc._ iv 1, 15-21. [129] See above, § 349. [130] Epict. _Disc._ ii 18, 24-29. [131] The terms ‘ruffling’ (_levis motus_), and ‘commotions’ (_emotiones_) or ‘perturbations’ (_perturbationes_) are metaphors taken from the disturbance of a calm sea; the remaining terms properly describe bodily ill-health. The English words ‘emotions,’ ‘affections’ have almost entirely lost their original force, and are therefore no longer suitable as translations. The substitution of ‘commotion’ for ‘emotion’ has already been adopted by Maudsley, _Pathology of the Human Mind_. [132] ‘ad peiores nuntios subriguntur pili, et rubor ad improba verba subfunditur sequiturque vertigo praerupta cernentes’ Sen. _Dial._ iv 2, 1; ‘erubescunt pudici etiam loqui de pudicitia’ Cic. _Leg._ i 19, 50. See also the following notes. [133] ‘si quis pallorem et lacrimas procidentis et inritationem humoris obsceni altumve suspirium et oculos subito acriores aut quid his simile indicium adfectus animique signum putat, fallitur nec intellegit corporis hos esse pulsus’ Sen. _Dial._ iv 3, 2; ‘est primus motus non voluntarius quasi praeparatio adfectus et quaedam comminatio’ _ib._ 4, 1. [134] ‘prima illa agitatio animi, quam species iniuriae incussit, non magis ira est quam ipsa iniuriae species’ _ib._ 3, 5. [135] ‘[sapiens] sentit levem quendam tenuemque motum, nam, ut dicit Zenon, in sapientis quoque animo, etiam cum vulnus sanatum est, cicatrix manet. sentiet itaque suspiciones quasdam et umbras adfectuum; ipsis carebit’ _ib._ iii 16, 7; ‘scio inveniri quosdam, qui negent doliturum esse sapientem; hi non videntur mihi unquam in eiusmodi casum incidisse’ _ib._ xi 18, 5; ‘nullo [dolore adfici] inhumana duritia est’ _ib._ xii 16, 1. [136] ‘nec hoc dico, non sentit illa, sed vincit’ _ib._ i 2, 2; ‘invicti esse possumus, inconcussi non possumus’ _N. Q._ ii 59, 3. [137] ‘adfectus est non ad oblatas rerum species moveri, sed permittere se illis et hunc fortuitum motum prosequi’ _Dial._ iv 3, 1; ‘[Zeno] perturbationes voluntarias esse putabat opinionisque iudicio suscipi, et omnium perturbationum arbitrabatur matrem esse immoderatam quandam intemperantiam’ Cic. _Ac._ i 10, 39; perturbationes autem nulla naturae vi commoventur, omniaque ea sunt opiniones et iudicia levitatis’ _Fin._ iii 10, 35. [138] ‘neque enim sepositus est animus et extrinsecus speculatur adfectus, sed in adfectum ipse mutatur’ Sen. _Dial._ iii 8, 2. [139] ‘perturbationes animorum, quas Graeci πάθη appellant, poteram ego verbum ipsum interpretans, morbos appellare: sed non conveniret ad omnia. quis enim misericordiam aut ipsam iracundiam morbum solet dicere? sed illi dicunt πάθος. sit igitur perturbatio, quae nomine ipso vitiosa declarari videtur’ Cic. _Fin._ iii 10, 35. [140] ὅταν εἰς μόνιμον ἀφίκηται διάθεσιν ἡ ἀλλοίωσις, ὀνομάζεται νόσημα Gal. _loc. aff._ i 3, p. 32 K (Arnim iii 429); on the other hand a νόσημα is called ἕξις Stob. vii 7, 10 e; ‘adfectus sunt motus animi improbabiles, subiti et concitati, qui frequentes neglectique fecere morbum’ Sen. _Ep._ 75, 12; ‘morbi sunt inveterata vitia et dura; altius haec animum implicuerunt et perpetua eius mala esse coeperunt’ _ib._ 11. [141] For the technical terms see above, § 362, note 6. [142] Cic. _Tusc. disp._ iv 11, 25. [143] εἶναι δέ τινα [νοσήματα] κατὰ προσκοπὴν γινόμενα, οἷον μισογυνίαν, μισοινίαν, μισανθρωπίαν Stob. vii 7, 10 e; ‘offensionum autem definitiones sunt eius modi, ut inhospitalitas sit opinio vehemens valde fugiendum esse hospitem, eaque inhaerens et penitus insita, et mulierum odium, ut Hippolyti, et ut Timonis generis humani’ Cic. _Tusc. disp._ iv 11, 27. [144] ἀρέσκει γὰρ τῷ τε Ζήνωνι καὶ τοῖς ἀπ’ αὐτοῦ Στωϊκοῖς φιλοσόφοις δύο γένη τῶν ἀνθρώπων εἶναι, τὸ μὲν τῶν σπουδαίων, τὸ δὲ τῶν φαύλων Stob. ii 7, 11 g. [145] See above, § 8. [146] See above, § 317. [147] ‘cum [lineam transilieris] culpa commissa est; quam longe progrediare, cum semel transieris, ad augendam culpam nihil pertinet’ Cic. _Parad._ iii 20. [148] Here we must altogether part company from Bishop Lightfoot, who writes ‘the Stoic, so long as he was true to the tenets of his school, could have no real consciousness of sin’ _Philippians_, p. 290. It may however be admitted that the feelings we ascribe to the Stoics are more forcibly expressed by Cleanthes, Antipater, Musonius and Epictetus than by Seneca. [149] See above, § 362, note 7. [150] See above, § 355. [151] ἀρέσκει τε αὐτοῖς ἴσα ἡγεῖσθαι τὰ ἁμαρτήματα, καθά φησι Χρύσιππος καὶ Περσαῖος καὶ Ζήνων Diog. L. vii 120. [152] ‘omne delictum scelus esse nefarium, nec minus delinquere eum qui gallum gallinaceum, cum opus non fuerit, quam eum qui patrem suffocaverit’ Cic. _Mur._ 29, 61. [153] ‘parva, inquis, res est. at magna culpa, nec enim peccata rerum eventu, sed vitiis hominum metienda sunt’ Cic. _Par._ iii 20; ‘facilius est excludere perniciosa quam regere’ Sen. _Dial._ iii 7, 2; ‘optimum est ipsis repugnare seminibus’ _ib._ 8, 1; ‘si das aliquid iuris tristitiae timori cupiditati ceterisque motibus pravis, non erunt in nostra potestate’ _Ep._ 85, 11. [154] Diog. L. vii 121. [155] ἶσά τε πάντα λέγουσιν εἶναι τὰ ἁμαρτήματα, οὐκέτι δ’ ὅμοια Stob. ii 7, 11 l. [156] ‘stultus omnia vitia habet, sed non in omnia natura pronus est; alius in avaritiam, alius in luxuriam, alius in petulantiam inclinatur ...’ Sen. _Ben._ iv 27, 1; ‘omnes stulti mali sunt; qui autem habet vitium unum, omnia habet’ _ib._ v 15, 1. [157] ‘intellegendum est eos sensisse hoc idem, quod a Socrate acceptum diligenter Stoici retinuerunt, omnes insipientes esse non sanos’ Cic. _Tusc. disp._ iii 5, 10. [158] πάντας γὰρ ἀνθρώπους ἀφορμὰς ἔχειν ἐκ φύσεως πρὸς ἀρετήν· ὅθεν ἀτελεῖς μὲν ὄντας εἶναι φαύλους, τελειωθέντας δὲ σπουδαίους Cleanthes ap. Stob. ii 7, 5 b 8; ‘in pessima ab optimis lapsus necesse est etiam in malo vestigia boni teneat. nunquam tantum virtus exstinguitur, ut non certiores animo notas imprimat, quam ut illas eradat ulla mutatio’ Sen. _Ben._ vii 19, 5; ‘inest interim animis voluntas bona, sed torpet, modo deliciis ac situ, modo officii inscitia’ _ib._ v 25, 6. [159] ‘satis ipsum nomen philosophiae, etiamsi modice tractetur, invidiosum est’ _Ep._ 5, 2. [160] αὐστηροὺς δέ φασιν εἶναι πάντας τοὺς σπουδαίους, τῷ μήτε αὐτοὺς πρὸς ἡδονὴν ὁμιλεῖν μήτε παρ’ ἄλλων τὰ πρὸς ἡδονὴν προσδέχεσθαι Diog. L. vii 117. [161] ‘[sapiens] nec cupit nec timet beneficio rationis’ Sen. _Dial._ vii 5, 1; ‘erectus laetusque est, inde continuo gaudio elatus’ _ib._ ii 9, 3. [162] Epict. _Disc._ ii 8, 29. [163] _ib._ iii 13, 11 to 13.