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Updated: June 12, 2025
"The soldiers of the emperor were led down into the Catacombs by some one who knew the way. They advanced upon the room where service was going on. This was in the Catacombs beyond the Tiber. The brethren gave a hasty alarm and fled. But the venerable Chrysippus, either through extreme old age or else through desire for martyrdom, refused to fly.
Nevertheless it has need of impulsion, even as the soul needs to be acted upon by the objects of the senses, and receives this impression according to its own constitution. Cicero considers that Chrysippus becomes so confused that, whether he will or no, he confirms the necessity of fate. 'Chrysippus', lit.
The most aristocratic was Amyntas, who stood highest of all in the Queen's favour because he had good reason to hate the other Arsinoe, the sister of the King. His son had been this royal dame's first husband, and she had deserted him to marry Lysimachus, the aged King of Thrace. The Rhodian Chrysippus, her leech and trusted counsellor, also possessed great influence over the Queen.
But let us return to the cylinder of Chrysippus. He is right in saying that vice springs from the original constitution of some minds. He was met with the objection that God formed them, and he could only reply by pointing to the imperfection of matter, which did not permit God to do better. This reply is of no value, for matter in itself is indifferent to all forms, and God made it.
You were right to be severe upon the stagey ways of a theology reduced so low as to bid for applause by resorting to worldly tactics. But what does one ever hear of your theology? It has only one defect, but that is a serious one; it is dead. Your literary principles were like the rhetoric of Chrysippus, of which Cicero said that it was excellent for teaching the way of silence.
For thus indeed says Chrysippus, that the vicious wants but stands not in need; removing the common notions, like chessmen, backwards and forwards. For all men think that having need precedes wanting, esteeming him who stands in need of things that are not at hand or easy to be got, to want them. For no man wants horns or wings, because no one has need of them.
Again, Chrysippus, writing in his treatise of Rhetoric, that a wise man will so plead and so act in the management of a commonwealth, as if riches, glory, and health were really good, confesses that his speeches are inextricable and impolitic, and his doctrines unsuitable for the uses and actions of human life.
How many a Chrysippus, how many a Socrates, how many an Epictetus has time already swallowed up! One thing only troubles me, lest I should do something which the constitution of man does not allow, or in the way which it does not allow, or what it does not allow now. Near is thy forgetfulness of all things; and near the forgetfulness of thee by all.
Or does he, "when sick, give fees to the physicians: for the gaining of riches sail to Leucon, governor in the Bosphorus, or travel to Idanthyrsus, king of the Scythians," as Chrysippus says? And being deprived of some of his senses, does he not become weary even of life?
Here the Stoics, especially Chrysippus, give themselves unnecessary trouble to show the analogy which the diseases of the mind have to those of the body: but, overlooking all that they say as of little consequence, I shall treat only of the thing itself.
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